Journal articles on the topic 'Byzantine rite (Catholic Church), Romanian'

Abstract This article examines the relations of the Romanian Orthodox Church (RoOC) towards the Romanian Greek Catholic Church (rgcc), a Byzantine rite church formed around 1700. Until World War ii, the rgcc was a substantial ecclesial entity, but in 1948 the new communist leaders of Romanian dissolved the ugcc and seized its properties, allowing the RoOC the use of most religious properties. Former rgcc clergy who did not join the RoOC were persecuted, but the church survived underground, emerging in 1989 with considerably fewer adherents than in 1948. Attempts by the rgcc to recover properties seized in 1948 were met with strong resistance by RoOC hierarchy and parishes. Notwithstanding the involvement of the RoOC in ecumenical undertakings, it has not acted in accordance with Christian principles and in conflict with its commitment to ecumenism, by supporting the dissolution of the rgcc, and its opposition to the restoration of seized properties.

The article addresses the problem of role of the Greek Catholic Eparchy of Mukachevo in the Hungarian Revolution and War of Independence of 1848–1849. Considerable attention is paid to analyze the religious and political activity of Bishop Vasyl Popovych of Mukachevo. The author highlights that the spring events of 1848 created a new situation in Hungary. First in the history of the country a government accountable to the legislation was formed, whose first measures included the abolishment of serfdom. The so-called «April Laws» of 1848 sanctioned by Ferdinand V, the Habsburg king of Hungary had a great influence on the feudal system. The last Diet of Reform Era adopted laws, which paved a way for the bourgeois transformation of the country. It is alleged that one of the most important issues was the determination of the relationship between church and state in spring 1848. This time, the relationship between the Batthyány Goverment and the leaders of the Catholic Church of Hungary was not free from difficulties. The Catholic Church has lost its state religion status. The history of the Eparchy of Mukachevo in the revolutionary events of 1848–1849 is one of the less researched issues. On the basis of analysis of the review of archival sources and historiography of the topic, it is established that the Eparchy of Mukachevo played an exceptional role in support of hinterland of the Hungarian War of Independence. As noted, it had jurisdiction over seven counties in Northeastern Hungary (Zemplin, Ung, Bereg, Ugocha, Sotmar, Sabolch and Maramorosh) and the Hajdú District populated by Rusyn-, Hungarian- and Romanian-speaking believers. Thus, the Greek Catholic clergy had a strategic role to ensure peace between the different peoples. The author comes to the conclusion that Bishop Vasyl Popovych and his prelacy trusted in the goodwill of the Hungarian liberal leaders. The bishop focused on the interests of his eparchy in all circumstances. The years of 1848–1849 were abundant in political and military turns. Popovych was always far from any form of extremism, calmness and prudence controlled his actions. In the end, it is revealed that the Greek Catholic clergy believed: the Hungarian government wanted to create a country, where the Byzantine rite community gets into a favourable, more honoured position. Key words: Greek Catholic Eparchy of Mukachevo, Bishop Vasyl Popovych, Northeastern Hungary, Lajos Kossuth, Catholic Church of Hungary.

"The study Divine Liturgy Byzantine presided by the Holy Father in Blaj, on June 2, 2019. Liturgical significance proposes the event analyzed as a precise model of Eucharistic concelebration involving different officials of different rites. In the present case, Holy Liturgy was presided by the Holy Father Pope Francis, celebrated by the Major Archbishop of the Greek Catholic Church in Romania and concelebrated by other Eastern Catholic Bishops - Byzantine, Maronites - but also by Latins Bishops, present at Blaj. Keywords: Byzantine Liturgy, Eastern Catholic Churches, Pope Francis, Liturgical concelebration, Romania. "

The Ukrainian Catholic Church of the Byzantine rite, which secured the name of the Ukrainian Greek Catholic Church, as the heir to the Kiev Church and as the Eastern Catholic Church, serves today and served in the past as an example of the harmonious inculturation of Christianity in Ukrainian society, which it has promoted. evangelism in communist and post-communist times.

The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

Seni lukis Byzantine adalah salah satu warisan kesenian dunia yang belum banyak dibahas oleh kalangan akademisi seni di Indonesia. Warisan seni lukis Byzantine sering disamakan dengan Ikonografi, yaitu gambar-gambar suci yang sampai hari ini masih dipertahankan fungsinya dalam gereja-gereja yang menggunakan ritus Byzantine (Gereja Orthodox dan Gereja Katolik Ritus Byzantine). Seni Byzantine dibagi tiga periode, yaitu awal, tengah, dan akhir, dimana pada periode Tengah-Akhir muncul ikon berjenis Menologion. Seni lukis Byzantine dikaji menggunakan Ikon Pesta Transfigurasi yang merupakan digitalisasi dari ikon aslinya yang berasal dari abad ke-16 untuk menjelaskan bentuk visual, struktur dan hubungannya dengan narasi. Kajian menemukan ada kesamaan antara visualisasi narasi ikon dengan struktur pesta Gerejawi yang memiliki tiga pola (Pra Pesta – Pesta – Pasca Pesta/Apodosis).Byzantine painting is one of the world's artistic heritage that art academics have not widely discussed in Indonesia. The legacy of Byzantine painting is often equated with iconography, which is sacred images that still retain their function in churches that use the Byzantine rite (Orthodox Church and Byzantine Rite Catholic Church). Byzantine art had developed in three periods, namely beginning, middle, and end, wherein the Middle-Late period, an icon of the Menologion type appears. The byzantine painting was studied using the Transfiguration Feast Icon, digitizing the original icon dating from the 16th century to explain its visual form, structure, and relationship to narrative. The study found similarities between the visualization of the iconic narrative and the ecclesiastical party structure with three patterns (Pre Pesta – Pesta – Post-Pesta / Apodosis).

Purpose. The purpose of the scientific article is to expose the historical significance and relevance of the Zamojs’kyj Synod of 1720, to investigate the legal impact of synodal acts on the unification, development and identity of the Kyiv Unity Church. The historical context (circumstances, socio-political processes of the late 17th – early 18th centuries) is explained. Methodology. The methodological basis of the study was, in particular, the dialectical method of scientific cognition, through which comprehensively investigated the decisions and resolutions of the Zamojs’kyj Synod of 1720 and their relationship with material and cultural and moral factors. The systematic method was applied in the complex study of large and complex objects (sources, decisions and resolutions of the Zamojs’kyj Synod of 1720). The method of comparison was applied in establishing the similarities and differences of historical and legal phenomena and law-making processes in the bosom of the unified Kyiv Church , formation and development of processes, events in chronological sequence. Originality. The scientific novelty of the research is to uncover the historical significance and relevance of the Zamojs’kyj Synod of 1720, ex. Effects of Synodal Acts on the unification, development and Identity of the Unified Church of Kyiv. Results. The study found that the adoption and approval of many canonical norms prohibited the Zamojs’kyj Synod from most roman catholic ceremonial practices, practices of the Eastern byzantine-ukrainian rite, which were not otherwise stipulated, and legalized a number of roman catholic religious holidays. The innovations fostered a better understanding between representatives of the byzantine rite and their catholic neighbors. The rulemaking of the Zamojs’kyj Synod defined the main directions of development of the Kyiv Church for the following centuries up to the present day. Practical importance. The results of the study can be used in law-making activities for the purpose of legal regulation of public relations in the sphere of state-confessional relations.

After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.

This paper discusses the place of the Romanian Euchologion printed in 1689 at Bălgrad (today Alba Iulia, Romania) in the liturgical reform of the Orthodox Church of Transylvania during the 17th c. The author aims to establish that the apparition of the Euchologion of Bălgrad was not only the product of Calvinist Reformation, which insisted on the translation of the liturgical orthodox texts into the vernacular language, but also the result of the liturgical reform undergone by the Orthodox Church of Wallachia. After a summary presentation of the context of liturgical reform in the Romanian Church during the 17th century, the author offers a brief comparison of the contents of the Euchologion of Bălgrad and the Slavonic Trebnik printed at Câmpulung (Wallachia) in 1635, which inaugurated the domination of the Ruthenian liturgical practice in the Church of Wallachia, as an effect of the church reform supported by Metropolitan Peter Mohyla of Kiev. The comparison led to the conclusion that the former was mostly a Romanian translation of the latter, with some adaptations, which reflect either local usages or changes caused by the dynamic of the liturgical practice. The apparition of the Euchologion of Bălgrad aimed the correction and standardization of the byzantine-slavic rite in Transylvania and the initiation of the faithful through the translation of euchological texts into the vernacular. Its large circulation through manuscript copies until the 19th century demonstrates the value of this book in the liturgical life of the Romanian Orthodox Church of Transylvania.

"In the Romanian musical space, in the Orthodox Church hymns’ repertoire, there is a great variety of non-liturgical chants intended to be sung in different moments of the liturgy. The moments these chants can be introduced are during the kinonikón, the believers’ communion and the end of the liturgy. Either they are called kinonikón, hymns, Calophonic Hirmos, spiritual or liturgical chants; the religious chants became a part of the Orthodox rite, training the Christians ‘community in the church chant. Having appeared in diverse historical contexts and being written by Byzantine music composers, by priests, by church singers and local liturgical communities, these religious chants have deeply been rooted both in the ancient liturgy ritual, and in the different moments of religious activities, pilgrimages, conferences, spiritual gatherings. Having an extremely accessible melodic line and being constructed on doxological, doctrinarian and moralizing character texts, the religious chants are an efficient means of making the Christian communities more dynamic. Keywords: kinonikón, hymn, religious chants "

The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.

A liturgical phenomenology of Roman Catholic priesthood based on the experience of images of priests and people in scripture and liturgy lends itself to a renewed appropriation of Vatican II and post-conciliar approaches to priesthood. The authors interpret the relational dynamics of Christ’s own priesthood using the pericope of Christ’s anointing at Bethany (Mark 14:1–9), followed by a phenomenological examination of the dialogical introduction to the Eucharistic Prayer or anaphora in the Roman and Byzantine Eucharistic rites. The way ordained ministry is exercised in dialogical and symbolic fashions then provides the impetus for a new look at the significance of prostration in the context of Good Friday and of the Roman Catholic ordination rite. The trinitarian implications of the unified but differentiated priesthood of the Church are the theme of the final section.

The aim of the article is to trace the historical formation of the liturgical statute, to outline the causal relationship of various Byzantine statutes with the Union typicons. Consider in detail the development of the liturgical charter among the Kiev Church, which in the late sixteenth century. restored unity with the Apostolic See. Research methodology: the basis is the use of a chronological method of presenting the material, although sometimes it may seem that in one or another part of scientific research we go back to the previous era. Such references are quite justified, because the liturgical charter needs multifaceted coverage, even within one era. We will also use the historical-critical method to objectively illuminate the context of the development of the liturgical statutes in different time periods, from the first centuries to the present. In the article we apply analytical and synthetic research methods that are necessary in the analysis of ancient printed types. Of course, it is impossible to do without the method of comparative liturgy, which in this work, however, is only partially used. This is due to the need to analyze the typicons themselves, not the texts of the liturgical books. The method of comparative liturgy will help to more objectively assess the affiliation of a particular typicon to a particular tradition, as well as indicate borrowings from other traditions or statutes. The scientific novelty is that for the Church of Christ worship is her life and breath. It is the liturgical prayer that allows the Church to be not just an «institution», but already here on earth, to take part in the divine life of the Holy Trinity. Especially the Eastern Church, through worship, helps people to attend the Heavenly Liturgy, so it is not surprising that the Byzantine rite, which is also used by the Ukrainian Greek Catholic Church, is characterized by a very accurate expression «heaven on earth». In order to regulate worship, in the first centuries, there is a need for special statutory books that would help to properly combine the very rich psalmic, hymnographic, song, biblical and ritual heritage of the Church, in a particular worship, on a given day. This is how the first typicons appeared - liturgical books, which contain clear rules for regulating and conducting all worship services. Unfortunately, in the Greek Catholic Church, with the exception of the study of Mr. Igor Vasylyshyn, Doctor of Liturgical Theology, there have been no attempts to analyze and study in detail the process of creating a constitution, its development and features in the union environment. This fact prompted him to write a scientific paper, which would be one of the first bricks in the construction of modern liturgical theology of the Greek Catholic Church in the field of liturgical statutes. The first manuscripts, which contained a description of certain norms concerning the prayer and liturgical life, come from the monastic environment. The most famous and influential of these are the Statutes of St. Sava the Blessed (later known as the Jerusalem Statutes) and Theodore the Studite (later known as the Studite Statutes). Translated into Church Slavonic, the book Τυπικον is called the "Charter". So today the term "statute" can be considered to correspond, though not the absolute equivalent, to the term of Greek origin "typicon", given their alternating practical application in modern liturgical theology. Moreover, the term "typicon" is most often understood as a liturgical book, and the term "charter" expresses the full scope of the liturgical charter.

The study is devoted to the analysis of the processes of formation and development, as well as the current state of the structures of the Ukrainian Greek Catholic Church (UGCC) on the territory of the Autonomous Republic of Crimea and the city of Sevastopol in the period from 1991 (restoration of Ukraine's independence) to 2022. The UGCC is currently one of the three largest Christian religious organizations in Ukraine. Despite the relatively small number on the territory of the Crimean Peninsula, its parishes in the region play a unique role in the preservation of Ukrainian identity, starting from the end of the 20th century; therefore, the development of religious structures is an important aspect of the consolidation of the community of ethnic Ukrainians in Crimea, which is the second largest ethnic community in the Autonomous Republic of Crimea and the city of Sevastopol. The first congregation of the UGCC on the territory of the Crimean Peninsula was registered in August 1991 as part of the Kyiv-Vyshgorod Exarchate. The formation and development of the structures of the UGCC in Crimea, even under the conditions of Ukraine's independence, took place in circumstances due to organizational difficulties from authorities and public associations opposed to the activities of the UGCC. Accordingly, the main problems of the parishes were the failure to provide land plots for the construction of churches, the lack of religious buildings, and artificial obstacles to their structure. After the events of the so-called "Crimean Spring" in 2014, Ukrainians in Crimea became a discriminated ethnic community under threat of assimilation. Accordingly, the situation of the Crimean Exarchate of the UGCC changed for the worse: almost all priests and part of the parishioners were forced to leave Crimea due to pressure on the Ukrainian community of the peninsula. The parishes of the region underwent forced "re-registration" as an ‘exarchate of the Catholic Church of the Byzantine rite’, which is directly subject to the Holy See. Still, these structures continue to be under pressure in the absence of their own information resources. In addition, the religious communities of the UGCC in Crimea have the problem of a catastrophic lack of clergy and the subsequent outflow of young and middle-aged parishioners, which can cause their stagnation and a slow decline to the point of disappearance. Analytical intelligence and scientific articles devoted to the situation of the Greek-Catholic communities of Crimea are practically absent.

At least from the 14th to the 17th c. – beyond their Middle Ages until their Early Modern Ages – the Rumanians belonged to the so-called Slavia Orthodoxa. Besides the Orthodox faith, they had in common with the Orthodox Slavs the Cyrillic alphabet until the 19th c. and the Church Slavonic, which was the language of the Church, of the Chancery and of the written culture, until the 17th c., although with an increasing competition of the Rumanian volgare. The crisis and decline of the Rumanian Slavonism, the rise of the local vernacular, have been related with Heterodox influences penetrated in Banat and Transylvania. Actually, the first Rumanian translations of the Holy Scriptures, in the 16th c., were promoted, if not confessionally inspired, by the Lutheran Reformation recently transplanted in Banat and Transylvania (some scholars incline to a [widely] Hussite origin of these early translations). Not only Banat and Transylvania, but also Moldavia and Wallachia (the Principalities) were crossed by the border between the Latin and the Byzantino-Slavonic world, the Slavia and the Romania. Influences from the whole Slavia – the Orthodox and the Latin Slavia, the Southern, the Eastern and the Western one – met in the Carpatho-Danubian Space describing what will be derogatively called Slavia Valachica (i.e. Rumanian): a kaleidoscope of Slavic influences in Romance milieu. The appearance of Slavo-Rumanian texts, either with alternate or parallel Church Slavonic and Rumanian, revealed that in the middle of the 16th c. the decline of Slavonism had already started. Mostly but not only in the western regions, beyond the Carpathians, which were under Latin rule, the Orthodox (“Schismatic”) clergy was less and less confident with the Slavonic. This last still remained the sacred language though largely unintelligible, whilst the vernacular still lacked sacred dignity, besides being suspect to spread Heterodoxy. The Slavo-Rumanian Tetraevangelion of Sibiu (1551–1553) is the oldest version of a biblical text in Slavonic and Rumanian and contains the oldest surviving printed text in Rumanian. Apart from evoking icastically – by its twocolumns a fronte layout – the Slavic-Rumanian linguistic border, this fragment of a Four-Gospels Book (Mt 3, 17 – 27, 55) can be considered in many senses a border text: geographically (the border between East and West), chronologically (the decline of Slavonism and the rise of the Rumanian Vernacular), culturally and confessionally (the border between the Latin [i.e. Catholic then Protestant too] West and the Byzantino-Slavonic East). This paper aims to reconstruct, as far as possible, the complex milieu in which the Tetraevangelion was translated, (maybe) redacted and printed, focusing on the Slavonisms in its Rumanian text. A special attention will be paid to any possible interaction between that mainly Latin (Lutheran-Saxon) milieu and the Rumanian Slavonism.

The present paper is based on materials of different genres and different styles of Ukrai- nian written monuments of the 16th and the 17th centuries (acts, court documents, wills, deeds, documents of church and school fraternities, chronicles, works of religious, polemi- cal and fiction, memos of scientific and educational literature, liturgical literature, episto- lary heritage, etc.) which are included in the source database of the Dictionary of Ukrainian language of the 16th century and the first half of the 17th century and its unique lexical card index, which is stored at the Ukrainian Language Department in the I. Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). The composition and structural organization of Church Slavonic lexemes meaning ‘God; God’s face’ as well as their origin and history are studied.It was found that the register of this vocabulary included more than fifty phonetic and graphic Church Slavonic elements expressing the concept of ‘God; God’s face’ different in word-forming structure. The main attention is paid to the etymological analysis of the studied tokens, which was primarily to clarify their semantic etymon. It is established that the analyzed Church Slavonicisms are mostly semantic loans from the Greek language, which preserved their semantics from ancient times to the Old Ukrainian period.It is observed that some studied tokens often act as core components of various two-, three-, or four-membered lexicalized phrases. The most active multifunctional core com- ponent was the token Lord. It is established that fixed phrases and phraseologisms are of different types in structure, mostly two-component noun + adjective phrases (sporadically, there are other lexical-grammatical models, too: “noun + noun”, “preposition + adjective”). Much less observable are three-component formations (“noun + verb + pronoun“, “verb + pronoun + noun“) and four-component models (“verb + preposition + pronoun + noun”).It was found that the Church Slavonic words attested in the Ukrainian memos of the 16th and the 17th centuries did not undergo significant semantic changes in the process of formation of religious vocabulary. Some Church Slavonicisms have gone through a partial semantic modification, and some have acquired new semantics due to fixed phrases. Some words that point to God’s face are characterized by polysemy and synonymy.The evolution of the analyzed Church Slavonicisms is different. Some of them have survived to our time and are actively used in the Ukrainian literary language or dialects, while others function only in a special area: in the church practice of the Byzantine rite (Orthodox Church of Ukraine, Ukrainian Greek Catholic Church).

In the considerable creative legacy of the Ukrainian artist Modest Sosenko (1875–1920), the murals and sacred easel paintings he created for more than ten Galician churches deserve special attention. His contemporaries noted that the artist’s sacred works were characterised by his own ‘Sosenko style’, which boldly and organically combined Byzantine traditions reinterpreted by 16 th – and 17 th – century masters with modern European stylistic requirements of the turn of the 19 th and 20 th centuries. He was a pioneer who paved the way for the development of modern church art, which was helped by the circumstances of his life. After acquiring a thorough European professional education during his studies in Kraków as well as in Munich and Paris thanks to a scholarship funded by Metropolitan Andrey Sheptytsky, Sosenko returned to Galicia and, continuing his mentor’s activities in the field of museums, became a full-time employee of the Church (later National) Museum. His direct contact with old monuments of iconography, manuscripts and incunabula, and folk art allowed him to gain a deep understanding of the peculiarities of Ukrainian national art. Thus, the combination of his personal talent, professional knowledge and museum experience, as well as his close relationship with the head of the Greek Catholic Church – Andrey Sheptytsky, who directed all his efforts towards the revival of the high culture of decorating the sacred space of Eastern Rite churches, gave birth to an intellectual artist, ready to take up the challenge of the present day. However, it is not possible to appreciate Sosenko’s achievements in their entirety. The warfare in the region during the two world wars of the 20 th century, the years of Soviet rule, which was intolerant of cultural, national and spiritual heritage, and even the first years of Ukrainian independence, were not conducive to the preservation of the churches and their decoration. As a result, researchers are forced to conclude that most of Sosenko’s works have been irretrievably lost. The artist’s sources of inspiration, the specific composition of his monumental artworks, the range of colours, the ideological and aesthetic programme can only be reconstructed on the basis of the decorations of two churches in the Lviv region: St. Michael the Archangel in the village of Pidberizci and the Holy Resurrection in the village of Poliany, by making comparisons with fragments of lost murals recorded in archival photographs, and by adding the decoration, already after restoration toning, of the artist’s last sacred object – St. Nicholas Church in Zolochiv. Even such scattered data make it possible to observe many of the author’s characteristics, to determine the process of the formation of Sosenko’s distinct individual artistic style, to which this study is dedicated.

UKRAINIAN TRANSLATION WORKSHOP IN PRIASHIV Ukrajinský jazyk a kultúra v umeleckom a odbornom preklade v stredoeurópskom priestore : Zbornik príspevkov z medzinárodného vedeckého seminára, ktorý sa konal dňa 27.9.2017 na Katedre ukrajinistiky Inštitutu ukrajinistiky a stredoeurópskych štúdií Filozofickej fakulty Prešovskej univerzity / Filozofická fakulta Prešovskej univerzity v Prešove ; ed.: Jarmila Kredátusová. Prešov: Filozofická fakulta Prešovskej univerzity v Prešove, 2018. 216 p. (Opera Translatologica; 6/2018). Ukrainian modern academic traditions in the Western Transcarpathian area of Priashiv (Presov in Slovak) go back to the 19-century intellectual institutions of the Ukrainian Catholic Church of the Byzantine Rite. After WW2, the main centre of Ukrainian education was the Pegagogical College which was later transformed into a separate university. This university helps the local Ukrainians maintain and develop their rich traditions of learning and research. It is no surprise that the very university hosted the International academic workshop “The Ukrainian Language and Culture in the Literary and Sci-Tech Translation of Middle European Space” (27 September 2017). The workshop brought together specialists in Ukrainian Studies from Ukraine, Slovakia, Czechia and Poland. One year later the conference volume was finalized and published. The first part of the book contains the historical and bibliographical essays which record the history of Ukrainian-Slovak and Ukrainian-Czech literary translation. Jarmila Kredátusová’s task was to present the outline of Slovak-Ukrainian and Ukrainian-Slovak translation which started progressing rather dynamically only after WW2. She presents its history divided into decades and discusses specific features and some statistical data from each period. In the end, she also describes today’s hardships of this translation in Slovakia (relations with readership, translation criticism, professional qualification) which are similar to ones in Ukraine. The history of Ukrainian-Czech translation is longer and richer. The existing extended papers cover the pre-1989 time rather well, that is why Rita Lyons Kindlerová and Iryna Zabiyaka dedicated their articles to the editions and tendencies of the recent decades. Rita Lyons Kindlerová offers the analysis of translated literature from Ukrainian into Czech and pinpoints the turning moment of the year 2001 when Ukrainian literature started reentering Czech society and have promising prospects among readers. Conversely, Iryna Zabiyaka studies the literary presentation of Czechia in Ukraine and considers the most important translations and main tendencies. She also designs a list of Czech authors whose writings are worth translating into Ukrainian. At the same time, she characterizes the pitfalls of Ukraine’s translation market from the viewpoint of these translations. Since we lack translation bibliographies and insightful translation monographs, the above articles contribute to a larger possible publication in future which will reveal more sociological dimensions of Ukrainian-Slovak and Ukrainian-Czech translation. Papers in the second part focus on literary translation. Liudmyla Siryk outlined similarities in the translation theories of Mykola Zerov and Maksym Rylskyi. Thus, she has proven that Rylskyi’s views were the further progress of Zerov’s ones, and we have to remember it may be a gesture of respect or substitution: Zerov was murdered in 1937, and Rylskyi fulfilled his duty to preserve and develop the fundamental ideas of his friend and colleague. Anna Choma-Suwała explored the facets of literary interpretations and connections between Oleh Olzhych (Kandyba) and Józef Łobodowski. Łobodowski’s translations did not only discover the intellectual poetry by Oleh Olzhych, but they are also a contribution to the Polish-Ukrainian cultural contacts and cooperation. Yuliya Yusyp-Yakymovych addresses to verse translation by investigating the specific features of rendering intonation, rhythm, meter, repetitions, onomatopoeia and aesthetic norms in translation. Adriana Amir’s contribution deals with the Slovak-language translation of Vasyl Shkliar’s historical novel ‘The Black Raven’ (done by Vladimír Čerevka) and tackles the issues of reflecting lexical means for showing the real historical context which border on the shaky axiological limits of political correctness. The main aesthetic form of contemporary writing is the usage of non-standard language which is abundant in modern Ukrainian literature. That is why Veronika Dadajová regarded incorrect figures of the literary sociolect as a topical point of literary translation nowadays. Meanwhile, Viera Žemberová interprets Yuriy Andrukhovych’s literary and aesthetic experience for Slovak readers by analyzing his novel ‘Recreations’ whose Slovak translation was published in Priashiv in 2003. Sci-tech translation is focused on in the third part containing articles on rendering terms and grammatical problems of interlingual translation. The paper by Mária Čižmárová will serve as a practical tool for Ukrainian-Slovak translators and interpreters who will have to render idioms with the floristic component. Similarly practical are the contributions covering two branches of Ukrainian-Slovak specialized translation: commercial translation (by Lesia Budnikova and Valeriya Chernak) and legal translation (by Jarmila Kredátusová and Valeriya Chernak). The study of loan words is the topic of the paper by Jana Kesselová which offers the complex view of loan processes in today’s Slovak. However, it would be desirable to discuss Ukrainian sources as well. It is rather a rare case when one volume consists of papers discussing both literary translation and sci-tech translation, but in the presented book, this amalgamation is quite natural and shows the multifacetedness of Ukrainian translation in Slovakia. The informational contents of all the papers are rather high, and they will be useful for practical research by scholars, translators and critics. The good balance of early ‘classical’ and recent publications creates a complete picture both of the coverage of the topic in the chronological dynamics and the presentation of the academic traditions of institutions where the papers were produced. This conference volume is an important contribution to Ukrainian Translation Studies in the area of Priashiv which has been shaped and developed by the publications in the literary magazine ‘Dukla’ (published since 1953), the proceedings of the Cultural Union of Ukrainian Workers (‘Naukovi zapysky KSUT’ in the 1980s to the early 1990s) and other editions of the Ukrainian Division of the Slovak Pedagogical Publishing House. The book will be useful for really wide readership in academic, literary and professional communities.

De Albanensium seu Græcorum peculiari cura habenda. The religious condition of the Italo-Albanians in Calabria during the post-Tridentine age. Historical and legal outlines Abstract: The invasion of Albania by the Turks in 1478 forced many Albanians to emigrate in the Kingdom of Naples and, in particular, in the Calabrian provinces. These Albanian refugees continued to speak their language and most of all to profess the Catholic religion, but according to the Byzantine rite. The liturgical and doctrinal diversity of this rite led, over the years, Calabrian bishops and priests following the Roman rite to be wary and suspicious towards these canonical practices. Nevertheless, the Holy See was generally benevolent towards the Italo-Albanian Catholic Church allowing the devotes the free exercise of religious practice, protecting diversity and encouraging the education of clerics, by enacting a series of important measures over the Centuries. This paper aims to focus, from a legal-historical perspective, the events concerning the Byzantine rite in Calabria between the 16th and the 18th Centuries, through the analysis of the decrees of some diocesan synods and some of the most important papal measures that allowed the Albanians of Calabria (arbëreshë) to resist the attempts of “Latinization” and at the same time to confirm, despite the diversity, their belonging to the Catholic Church. SOMMARIO: 1. Una premessa - 2. Gli albanesi di rito greco nella Calabria post-tridentina fra sospetti di eterodossia e tentativi di latinizzazione: le disposizioni di alcuni sinodi diocesani - 3. I Pontefici di fronte alla ‘questione’ degli italo-albanesi: dal XVI Secolo alla fondazione del Collegio Corsini.

The numismatic collection of the Banat Museum in Timişoara includes two rare bronze medals dedicated to members of the well known Weifert family from Pančevo (Serbia). One is a medal dedicated to Ignaz Weifert on his 64th anniversary by his son Georg Weifert, crafted by the Austrian engraver Anton Schar (1845 – 1903). The second one is dedicated to Georg Weifert on his 44th anniversary, created by the Austrian engraver Franz Xaver Pawlik (1865 – 1906). They were purchased in 1907 by the Banat Museum from Fejér József, antiquarian in Budapest, for the sum of 22 crowns. The medals were given inventory numbers 731 and 732 in the old register of the collections. The medal dedicated to Ignaz Weifert (1826 – 1911) is made of bronze, patinated (55.5 mm; inventory no 136; Pl. I.1 – 2). It is generally but wrongly dated in 1870. Given the marked date (MDCCCLXX), one considers that it had been realized on the occasion of Ignaz Weifert’s 20th year of industrial activity. Actually, one thousand eight hundred seventy represents the year of establishment for the Weifert brewery in Belgrade. There are several arguments in favor of a correct dating of the coin (i.e. 1890): the age of Ignaz Weifert, marked on the obverse of the medal (LXIV), as he fulfilled 64 in the year 1890. Secondly, the medal is mentioned among the works of the engraver Anton Schar from 1890 (in the same year Schar had also realized a plaque, 136 mm in diameter, with the portrait of Ignaz Weifert). More so, Felix Milleker affirmed in his study on the Weifert family that in December 1890 Georg Weifert dedicated a medal to his father Ignaz, crafted by the Austrian engraver Anton Schar (Milleker 1925, 11).The second medal, dedicated to Georg Weifert (1850 – 1937) on his 44th anniversary is made of bronze, has 52.2 mm in diameter (inventory no 84; Pl. III.1 – 2) and was created by Franz Xaver Pawlik in 1894. The same engraver had molded a medal dedicated to Ignaz and Georg Weifert in 1903, in two variants: 25 mm and 140 mm in diameter. We know about the existence of a 25 mm medal as part of a private collection in Timişoara. Originally from north Austria, the Weiferts settled in Banat during the first half of the 18th century, initially in Vršac, where from a certain Georg Weifert (1798 – 1887) moved to Pančevo. Here he became one of the prominent local merchants and, from 1841, the owner of the brewery (established in 1722). In 1849 the elder son of Georg, Ignaz Weifert (Ignjat Vajfert in Serbian) assumed the control of the brewery, after previously following a course of beer making in Munich (Bavaria). After expansion and modernization, the family business thrived and the Weifert brewery in Pančevo became one of the most important enterprises of the kind from Banat (Pl. II.1). In 1870 Ignaz expanded the business by building a new brewery in Belgrade, first in Serbia in time, on the Smutekovac Hill (nowadays Topčider). His son, Georg Weifert (Đorđe Vajfert in Serbian) took over its control in 1872. The Weifert brewery from Pančevo remained in care of Ignaz and his son Hugo. The one to become General Governor of the National Bank of Serbia, mighty industrialist and pioneer of modern mining in Serbia, Georg Weifert (Pl. IV) was born on June 15, 1850 in Pančevo. After elementary and secondary studies in Pančevo, he studied at the Commercial School in Budapest. Between 1869 and 1872 he followed the technology courses in brew at the Agricultural School in Weihenstephan, near Munich. He was 22 when he took his father’s brewery from Belgrade, which he modernized and turn into one of the most largest and modern of its kind from the Balkans (Pl. II.2). The Weifert beer became the most sought beer in Serbia. As one of the most rich and inuential person in Serbia, he is remembered as a great philanthropist, Maecenas for numerous institutions, cultural and charitable societies. He was awarded the highest Serbian and also French, Romanian or other orders. For decades he held the most important positions in the Serbian and Yugoslav Masonic lodges. He was married to Marie Gassner but had no ospring. In 1923, on the occasion of celebrating 50 years of marriage, he financed the building of St. Ana Church in Pančevo, in memory of his mother Anna. In the same year he was elected honorary citizen of his home city. He died aged 87 on January 12, 1937, at his villa on Vojvode Putnika Street. He was buried on January 16 in the Catholic cemetery in Pančevo, left of the portal built in 1924 on his expenses. The name Weifert is also associated with the well-known numismatic collection owned by this family, of which three members were passionate collectors: Ignaz and his sons, Hugo and Georg. The one who settle the collection (around 1878) was Hugo (1852 – 1885). After his early death in 1885, aged only 33, the collection passed to his father Ignaz, who continued to gather coins. In 1911, after the death of Ignaz, the numismatic collection passed to Georg Weifert. All three of them had been members of the Numismatic Society in Vienna: Hugo from 1879, Ignaz from 1885 and Georg from 1889. Although the members of Weifert family collected all kind of Greek and Roman coins, it seems that Hugo was the one passionate for medals concerning Belgrade, Ignaz paid special attention to Viminacium issued coins while Georg was interested in 4th century AD Roman coins. The numismatic collection held antique coins: Greek, Celtic and Roman, Byzantine coins, medieval Serbian ones, taler from Central Europe, medals concerning Belgrade etc. The Republican and Imperial Roman coins dated to 1st – 5th c. AD compose the largest part of the collection, including numerous rarities. There are also Roman colonial coins issued by the cities in the Balkans, especially Viminacium and from Asia Minor. Today we hold no longer information on the ending place of these coins, except for the golden Late Roman solidi found in the spring of 1879 near Borča, that are to be considered among the most valuable pieces of the collection. The PMS COL VIM type coins, issued between 239 and 255 AD in Viminacium (today Stari Kostolac, Serbia) are also important, although the collection does not comprise the complete series and all the variants. One can notice the interest of the Weiferts in collecting this monetary type and the existence of a special relation of the Weifert family with the area of the antique Viminacium (Kostolac). The first coins that entered the Weifert collection came from this area, where Georg held a coal mine and locals often brought him coins for his collection. In two cases, both on the medal dedicated to Georg Weifert in 1894 and on the one dedicated to Ignaz and Georg Weifert in 1903 (the 25 mm variant), realized by Pawlik, there are representations of reverse type of the Roman coins of PMS COL VIM type. The Weifert numismatic collection had been aected by the turmoil of WW I. The rare golden coins held in Belgrade were saved by Georg and taken to France. The rest of the numismatic collection, held in Pančevo, was taken to Vienna by his nephew Adolf Gramberg, where from it came back in 1925, completely disorganized. Unfortunately, the collection of medieval Serbian coins and medals concerning Belgrade that could not be saved disappeared during the war. Georg Weifert donated this valuable collection holding over 14,000 antique coins to the University of Belgrade on September 9, 1923. It had been taken over only in 1929 by Professors Miloje M. Vasić and Nikola Vulić, as representatives of the University, following its arranging by Balduin Saria, custodian of the National Museum in Belgrade and Georg Elmer, a nephew of Hugo Weifert, custodian of the Numismatic Cabinet of Kunsthistorisches Museum in Vienna. After World War II, the Weifert numismatic collection had been handed over to the National Museum in Belgrade, where is kept today.This donation made by Georg Weifert was not a singular act. Ignaz Weifert had donated over time numerous coins, antiquities and maps to the High Gymnasium in Pančevo and the Museum in Vršac. Georg had also donated in 1931 his collection of historic documents (photographs, lithographs, plans and maps) to the City Museum of Belgrade. The medals from the collection of the Banat Museum in Timişoara dedicated to the Weiferts are a testimony for a family that played an important role in the economical history of Banat and Serbia. Its name remains associated with a beer brand especially appreciated over time and for the numismatists with one of the most important collections from the end of the 19th century and beginning of the 20th century.